As far as I can gather there is no particular emphasis on any one soteriological model in any of the OO Churches. In that sense the OO differs from the EO Church inasmuch as it lacks both an emphatic focus on 'theosis' and an emphatic resistance to judicial models of Christ's saving work on the Cross. Both are clearly taught in one form or another but generally in their most basic form.
The OO Church seems to have a history of approaching with great caution any attempt to needlessly define and analyse basic theological concepts. The subconscious sentiment of the Church is that the mysteries of the Faith are to be honoured in reverent silence to the greatest degree possible--the threshold for breaking that silence being marked by those circumstances in which the integrity of the Faith is being threatened by severe opposition.
In my humble opinion, I find that today a lot of theologising (especially as it occurs in discussions between laity) is not so concerned with the integrity of the Faith (and if at all, most times it's but an after-thought), but primarily driven either by curiosity, the basic human intuition to 'make sense' of things and/or the basic human intuition to progress and advance (which, in this context, plays out in the pursuit to consistently elaborate on, clarify with extra specificity, systemise, and substantiate the existing form of already established truths).
Some apt and edifying words from St Philoxenus of Mabug to consider:
"Now by simplicity is not to be understood the simplicity of the world, I mean stupidity, but the singleness of one thought (or mind) which is simple to hear and judgeth not, and which accepteth and enquireth not, after the manner of a child receiving the words from his nurse, and like a child also who receiveth the instruction of books from his master without criticising, or asking questions [concerning] those things which are said to him. For as the capacity of the child is too little to investigate human learning, so also is the measure of our mind too little to be able to understand the. explanation of divine Mysteries. "
"Thou wast not called to search out the kingdom, neither its preparation nor construction, but only to be an heir and a guest, that thou mightest enjoy thyself out of the overflowing abundance of its spiritual delights."
"And although man possesseth the speech of knowledge it was not given to him to judge the will of Him that made him, but that he might be a panegyrist of the knowledge which formed him; for the rational man is farther removed from the power of scrutinizing His Creator, than is the speechless vessel from the power of criticising him that made it. For the giving of thanks have we received speech from God our Creator, and in order that we may admire His created things hath He placed in us thoughts of knowledge. That we may perceive Him He hath made us to possess a sense of wisdom, and that we may receive a foretaste of His gracious acts hath He placed within our soul the sense of discernment. That we may see Him in His works He hath given to us the eye of faith which can see deeply into His secret things. God is too great to be investigated by the thoughts, and His dispensation surpasseth the seeking out of speech. And with His nature go also His works: for as His nature is inscrutable so also the deeds and actions of His nature cannot be sought out. And His will and wish cannot be judged, either for what reason hath He willed thus, or for what reason hath He done thus; for as He cannot be judged by us as to why He hath made us in this form, and why He hath formed us, and placed us in the world in this order of constitution, so also none of His wishes can be found fault with by us, either as to why He willed thus, [p. 28] or why He performed."